| 1. Dioscorides Pedanius, De Materia Medica, 2.204 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329 |
2. New Testament, Luke, 4.40-4.41 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329| 4.40. Δύνοντος δὲ τοῦ ἡλίου ἅπαντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις ἤγαγον αὐτοὺς πρὸς αὐτόν· ὁ δὲ ἑνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιτιθεὶς ἐθεράπευεν αὐτούς. 4.41. ἐξήρχετο δὲ καὶ δαιμόνια ἀπὸ πολλῶν, κράζοντα καὶ λέγοντα ὅτι Σὺ εἶ ὁ υἱὸς τοῦ θεοῦ· καὶ ἐπιτιμῶν οὐκ εἴα αὐτὰ λαλεῖν, ὅτι ᾔδεισαν τὸν χριστὸν αὐτὸν εἶναι. | 4.40. When the sun was setting, all those who had any sick with various diseases brought them to him; and he laid his hands on every one of them, and healed them. 4.41. Demons also came out from many, crying out, and saying, "You are the Christ, the Son of God!" Rebuking them, he didn't allow them to speak, because they knew that he was the Christ. |
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3. New Testament, Mark, 1.29-1.31, 1.41-1.42, 2.6-2.12, 3.10 (1st cent. CE - 1st cent. CE) Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329| 1.29. Καὶ εὐθὺς ἐκ τῆς συναγωγῆς ἐξελθόντες ἦλθαν εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου μετὰ Ἰακώβου καὶ Ἰωάνου. 1.30. ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα, καὶ εὐθὺς λέγουσιν αὐτῷ περὶ αὐτῆς. καὶ προσελθὼν ἤγειρεν αὐτὴν κρατήσας τῆς χειρός· 1.31. καὶ ἀφῆκεν αὐτὴν ὁ πυρετός, καὶ διηκόνει αὐτοῖς. 1.41. καὶ σπλαγχνισθεὶς ἐκτείνας τὴν χεῖρα αὐτοῦ ἥψατο καὶ λέγει αὐτῷ Θέλω, καθαρίσθητι· 1.42. καὶ εὐθὺς ἀπῆλθεν ἀπʼ αὐτοῦ ἡ λέπρα, καὶ ἐκαθερίσθη. 2.6. ἦσαν δέ τινες τῶν γραμματέων ἐκεῖ καθήμενοι καὶ διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 2.7. Τί οὗτος οὕτω λαλεῖ; βλασφημεῖ· τίς δύναται ἀφιέναι ἁμαρτίας εἰ μὴ εἷς ὁ θεός; 2.8. καὶ εὐθὺς ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ ὅτι [οὕτως] διαλογίζονται ἐν ἑαυτοῖς λέγει [αὐτοῖς] Τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν; 2.9. τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ Ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν Ἐγείρου [καὶ] ἆρον τὸν κράβαττόν σου καὶ περιπάτει; 2.10. ἵνα δὲ εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ υἱὸς τοῦ ἀνθρώπου ἀφιέναι ἁμαρτίας ἐπὶ τῆς γῆς — λέγει τῷ παραλυτικῷ 2.11. Σοὶ λέγω, ἔγειρε ἆρον τὸν κράβαττόν σου καὶ ὕπαγε εἰς τὸν οἶκόν σου. 2.12. καὶ ἠγέρθη καὶ εὐθὺς ἄρας τὸν κράβαττον ἐξῆλθεν ἔμπροσθεν πάντων, ὥστε ἐξίστασθαι πάντας καὶ δοξάζειν τὸν θεὸν [λέγοντας] ὅτι Οὕτως οὐδέποτε εἴδαμεν. 3.10. πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας. | 1.29. Immediately, when they had come out of the synagogue, they came into the house of Simon and Andrew, with James and John. 1.30. Now Simon's wife's mother lay sick with a fever, and immediately they told him about her. 1.31. He came and took her by the hand, and raised her up. The fever left her, and she served them. 1.41. Being moved with compassion, he stretched out his hand, and touched him, and said to him, "I want to. Be made clean." 1.42. When he had said this, immediately the leprosy departed from him, and he was made clean. 2.6. But there were some of the scribes sitting there, and reasoning in their hearts, 2.7. "Why does this man speak blasphemies like that? Who can forgive sins but God alone?" 2.8. Immediately Jesus, perceiving in his spirit that they so reasoned within themselves, said to them, "Why do you reason these things in your hearts? 2.9. Which is easier, to tell the paralytic, 'Your sins are forgiven;' or to say, 'Arise, and take up your bed, and walk?' 2.10. But that you may know that the Son of Man has authority on earth to forgive sins" -- he said to the paralytic -- 2.11. "I tell you, arise, take up your mat, and go to your house." 2.12. He arose, and immediately took up the mat, and went out in front of them all; so that they were all amazed, and glorified God, saying, "We never saw anything like this!" 3.10. For he had healed many, so that as many as had diseases pressed on him that they might touch him. |
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4. Babylonian Talmud, Shabbat, 110a (3rd cent. CE - 6th cent. CE) Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329| 110a. בר קשא דפומבדיתא דטרקיה חיויא הוה תליסר חמרי חיורתא בפומבדיתא קרעינהו לכולהו ואישתכחו טריפה הואי חדא בההוא גיסא דפומבדיתא עד דאזלי מייתי לה אכלה אריה אמר להו אביי דילמא חיויא דרבנן טרקיה דלית ליה אסותא דכתיב (קהלת י, ח) ופורץ גדר ישכנו נחש אמרו ליה אין רבי דכי נח נפשיה דרב גזר רב יצחק בר ביסנא דליכא דלימטייה אסא וגידמי לבי הילולא [בטבלא] ואזל איהו אמטי אסא וגידמי לבי הילולא בטבלא טרקיה חיויא ומית,האי מאן דכרכיה חיויא לינחות למיא וליסחוף דיקולא ארישא ולהדקיה מיניה וכי סליק עילויה לישדיה למיא וליסלוק וליתי האי מאן דמיקני ביה חיויא אי איכא חבריה בהדיה לירכביה ארבע גרמידי ואי לא לישואר נגרא ואי לא ליעבר נהרא ובליליא לותביה לפוריא אארבעה חביתא וניגני בי כוכבי ולייתי ד' שונרי וליסרינהו בארבעה כרעי דפורייה וליתי שחפי ולישדי התם דכי שמע קלי אכלי ליה האי מאן דרהיט אבתריה לירהיט בי חלתא,האי איתתא דחזיא חיויא ולא ידעה אי יהיב דעתיה עילוה אי לא יהיב דעתיה עילוה תשלח מאנה ונשדייה קמיה אי מכרך בהו דעתיה עילוה ואי לא לא יהיב דעתיה עילוה,מאי תקנתה תשמש קמיה איכא דאמרי כ"ש דתקיף ליה יצריה אלא תשקול ממזיה ומטופרה ותשדי ביה ותימא דישתנא אנא האי איתתא דעייל בה חיויא ליפסעה ולתבוה אתרתי חביתא וליתי בישרא שמנה ולישדי אגומרי וליתי אגנא דתחלי וחמרא ריחתנא ולותבו התם וליטרוקינהו בהדי הדדי ולינקוט צבתא בידה דכי מירח ריחא נפיק ואתי ולישקליה וליקלייה בנורא דאי לא הדר עילוה:,כל האוכלין כו': כל האוכלין לאיתויי מאי לאיתויי טחול לשינים וכרשינין לבני מעיים כל המשקין לאיתויי מאי לאיתויי מי צלפין בחומץ א"ל רבינא לרבא מהו לשתות מי רגלים בשבת א"ל תנינא כל המשקין שותה ומי רגלים לא שתו אינשי:,חוץ ממי דקלים: תנא חוץ ממי דקרים מאן דתנא מי דקרים שהם דוקרים את המרה ומאן דאמר מי דקלים שיוצאין מן שני דקלי מאי מי דקלים אמר רבה בר ברונא תרתי תלאי איכא במערבא ונפקא עינא דמיא מבינייהו כסא קמא מרפי אידך משלשל ואידך כי היכי דעיילי הכי נפקי אמר עולא לדידי שתי שיכרא דבבלאי ומעלי מינייהו והוא דלא רגיל ביה ארבעין יומין,רב יוסף אמר זיתום המצרי תילתא שערי ותילתא קורטמי ותילתא מילחא רב פפא אמר תילתא חיטי ותילתא קורטמי ותילתא מילחא (וכמונא) וסימניך סיסאני ושתי להו בין דבחא לעצרתא דקמיט מרפי ליה ודרפי קמיט ליה:,וכוס עקרין: מאי כוס עקרין אמר ר' יוחנן לייתי מתקל זוזא קומא אלכסנדריא ומתקל זוזא גביא גילא ומתקל זוזא כורכמא רישקא ולישחקינהו בהדי הדדי לזבה תלתא בחמרא ולא מיעקרא לירקונא תרין בשיכרא ומיעקר לזבה תלתא בחמרא ולא מיעקרא ואי לא לייתי תלתא | 110a. Jewish official in Pumbedita that was bitten by a snake. There were thirteen white donkeys in Pumbedita and they tore them all open and they were found to be tereifot. There was one donkey on the other side of Pumbedita, and until they went to bring it, a lion ate it. Abaye said to them: Since all of these things have happened, perhaps a snake of the Rabbis bit him, for which there is no cure, as it is written: “One that digs a pit will fall into it, and one who breaches a fence will be bitten by a snake” (Ecclesiastes 10:8). Perhaps this person violated a rabbinic decree, also known as a fence, and was bitten by a snake as punishment. That bite has no cure. They said to him: Yes, my teacher, it is so, as when Rav died Rav Yitzḥak bar Bisna ruled that one may not bring myrtle and palm branches to a wedding hall to accompany bells, and he went and brought myrtle and palm branches to the wedding hall with bells. Therefore, a snake bit him. And it is reported that ultimately the official died.,The Gemara cites additional information about the dangers posed by snakes and how to deal with them. One whom a snake encircled should descend into water and place a basket on his head and remove the snake slowly from him into the basket. And once the snake goes into the basket, let him throw it into the water and climb and emerge. One at whom a snake is angry and is being pursued by a snake, if he has another with him, let him ride him four cubits. And if not, let him jump over a ditch. And if not, let him cross a river. And at night let him place his bed on four barrels and sleep outside beneath the stars. And let one bring four cats and let one tie them to the four legs of the bed. And let one bring twigs and branches and throw them there so that when the cats hear the sound of the snake crawling they will eat it. One who is being pursued by a snake, let him run in sand because a snake cannot move as quickly in sand as a person can.,A woman who is seen by a snake and does not know whether it has directed his attention toward her or whether it has not directed his attention toward her, she should remove her garment and throw it before the snake. If the snake wraps itself in the garments, it is an indication that it has directed his attention toward her; and if not, it is an indication that it has not directed his attention toward her.,What is her remedy so the snake will leave her alone? She should have relations with her husband before the snake. Some say: If she has relations in front of the snake, all the more so that its desire will become stronger. Rather, she should take from her hair and her nails and throw them at the snake, and say the following to it as an incantation: I am a menstruating woman [dishtana]. A woman whom a snake has entered, let them spread her legs and place her on two barrels, and let them bring fatty meat and throw it onto coals. And let them bring her a bowl of cress and fragrant wine and place them there and mix them together. And she should take tongs in her hand, as when the snake smells the fragrance it emerges. And then one should take the snake and burn it in the fire, as if it is not burned, it will come back onto her.,We learned in the mishna: All types of food that healthy people eat may be eaten by one eating them for medicinal purposes on Shabbat. The Gemara asks: The phrase: All foods, what does it come to include? The Gemara answers: It comes to include spleen for healing teeth and vetch for healing intestines, although they are not common foods. We also learned in the mishna: And one may drink all drinks on Shabbat. The Gemara asks: The phrase: All drinks, what does it come to include? The Gemara answers: It comes to include mixing water in which capers have soaked, with vinegar. Ravina said to Rava: What is the ruling with regard to drinking urine on Shabbat? Rava said to him: We already learned in the mishna: One may drink all drinks, and people do not drink urine and is not considered a drink. It is only consumed for medical purposes and is therefore prohibited.,We learned in the mishna: One may drink anything on Shabbat except for palm tree water [mei dekalim]. It was taught slightly differently in the Tosefta: Water that stabs [mei dekarim]. The Gemara explains: The one who taught water that stabs means that the waters pierce the gall bladder; and the one who said palm tree water means that they come from two palm trees. In order to explain what palm tree water is, Rabba bar Beruna said: There are two palm trees in Eretz Yisrael, and a spring of water emerges from between them. The first cup one drinks of this water loosens the intestines, another cup causes diarrhea, and another, a third cup, just as it entered as water, so too it emerges. Ulla said: For me, I drink Babylonian beer, and it is more effective than palm tree water in causing diarrhea. The Gemara comments: And this is true. It is effective for the stomach when the person who drinks it has not become accustomed to beer for forty days.,Rav Yosef said: Water that stabs is Egyptian zitom, which is made from one-third barley, and one-third saffron, and one-third salt. Rav Pappa said: It is one-third wheat, and one-third saffron, and one-third salt and cumin. And this is your mnemonic to remember which said zitom is made from barley: A basket which is called sisanei, a word with two samekhs. This word alludes to the fact that Rav Yosef, who has a samekh in his name, is the one who says that Egyptian zitom is made from barley [se’orim], which has the letter sin. Sin is interchangeable with samekh. And one should drink it between Passover and Shavuot. For one whose intestines are blocked, it will loosen his intestines and cure him; and for one whose bowels are loose, it will block him and cure him as well.,And we also learned about a kos ikarin in the mishna. The Gemara asks: What is a kos ikarin? Rabbi Yoḥa said: Let one bring the weight of a zuz of Alexandrian gum, and a weight of a zuz of alum, and a weight of a zuz of garden saffron, and let one grind them together. The procedure for treating a zava is that she should drink these three ingredients with wine, and she will be cured of her emission and will not become barren. For treating jaundice one should drink two of these ingredients with beer; however, one will become sterile from it. It was said that for treating a zava, she should drink these three ingredients with wine and she will be healed from her emission and will not become barren. And if it is not effective, let one bring three |
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| 5. Dead Sea Scrolls, '4Q341=‘4Qtherapeia’, 0 Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329 |
| 7. Dead Sea Scrolls, '4Q386 (Pseudo Ezekiel), fr. 1.2.5 Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329 |
| 8. Dead Sea Scrolls, '4Q514=4Qordc, 0 Tagged with subjects: •talmud, pharmacological texts in Found in books: Taylor, The Essenes, the Scrolls, and the Dead Sea (2012) 329 |
